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in both instances substantially the same, proves conclusively that it must have been part of the original prayer as recorded by St. Matthew, and not an addition, as some critics hold, from the Greek service books. The following are the variations in St. Matthew and St. Luke from the version of the Didache:—
St. Matthew vi. 9: τοῖς οὐρανοῖς; ἐπὶ τῆς γῆς; τὰ ὀφειλήματα.
St. Luke xi. 2: τοῖς οὐρανοῖς; ἐπὶ τῆς γῆς; τὰς ἁμαρτίας.
St. Matthew: ὅτι σοῦ ἐστὶν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμὴν..
St. Luke: the Doxology is omitted.
Cap. XI.—The directions given for the reception of prophets and apostles are not precisely parallel to the directions in the Apostolic Constitutions, and in some respects are peculiar to the Didache, though there is a general resemblance to cap. xxviii. of the Apostolic Constitutions. As to the substance of them, they do not justify the statement in the text that they are κατὰ τὸ δόγμα τοῦ εὐαγγελίου (according to the precept of the Gospel), as nothing resembling them is found in the Gospels of St. Matthew and St. Luke. They do not, further, harmonise with the passages relating to Church offices in Clemens Romanus and Hermas and the other early authorities, who make no mention of the order, of prophets and apostles as still existing, so that it seems best to regard them as the composition of the compiler of the Didache, who inserted them to convey the impression that the work was written in the time of the apostles themselves.
Cap. XIII.—The passage about the maintenance of the ministers of the Church is parallel to cap. xxix. of the Apostolic Constitutions, and from cap. xiv. of the Didache to the conclusion the two works are substantially the same, as will be seen by comparing them with cap. xxx.–xxxii. of Book vii. of the Apostolic Constitutions.
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